Sur and Mughals Administrative Reforms in Haryana - 2 | HPSC Preparation: All subjects - HPSC (Haryana) PDF Download

Akbar's Military Campaigns and Encampments

• In 1560, Akbar embarked on a march from Delhi to quell the rebellion of Bairam Khan, and on April 22, 1560, he arrived at Jhajjar where the imperial standard was planted. Bairam Khan, who was in the Sarkar Mewat at that time, realized that resistance was futile and sent all the symbols of his office such as elephants, standard, kettle-drum, etc. with Husain Quii Beg to be presented to the Emperor at Jhajjar.
• In 1567, while traveling from Lahore to Agra, Akbar once again passed through Haryana and set up camp at Thanesar. This was a significant event as a large gathering of people had congregated there to witness a solar eclipse.
• Keshav Puri, leader of the Puri monk sect, approached the emperor with a complaint that their customary camping site at Kurukshetra tank, where they would receive alms from pilgrims, had been taken over by rival Kxir sects, leading to an inevitable fight. Both Nizamuddin Ahmad and Abul Fazl recount this incident and explain that the quarrel arose from disputes over possession of gold, silver, jewels, and other valuable items that were thrown into the water by people or given as gifts to Brahmins. Akbar investigated the matter by visiting the site.
• Akbar allowed the two sects to fight over the issue as persuasion failed. The fight involved bows, arrows, swords, and stones, with one of the sects being outnumbered. Akbar then lent some of his soldiers, disguised as members of the outnumbered sect, to assist them. With this help, the outnumbered sect was able to kill the rival Mahant, Anand Kur. 
• Although there were many casualties on both sides, the event was seen by Akbar's flatterer as a mere "gladiators' sport," indicating Akbar's lack of regard for human life and contempt for other religious faiths during his early years as ruler before developing a more tolerant attitude. This incident is narrated by both Nizamuddin Ahmad and Abul Fazl.
• The Akbarnama acknowledges the religious significance of Kurukshetra for Hindus, apart from the previously mentioned incident. It describes the area near Thanesar as having a large tank that can be compared to a small sea. 
• This region was once a wide plain known as Kurukhet, which has been held in high esteem by Indian ascetics since ancient times. Hindus from different parts of India come to this place at specific times to distribute alms and there is a large gathering of people.

The Alleged Destruction of a Mosque by Hindus at Thanesar

• Mulla Ahmad, an author from the times of Jahangir, claimed that during the reign of Akbar, Islam had become so weak that Hindus destroyed mosques without fear. He supports his statement by citing the solitary instance of Thanesar, where the Hindus supposedly destroyed a mosque in the middle of a sacred tank and built a temple in its place. 
• However, there is no evidence to prove the existence of any mosque in the midst of the famous Brahm Sarovar tank before Akbar's times or the alleged temple built by the Hindus afterwards.
• It is difficult to explain why Hindus would destroy a mosque, and this charge may simply be based on the allegations made by the orthodox Badaoni and others against Akbar's liberal religious policies. 
• The dominance of this orthodox party is evident in the destruction of the celebrated temple of Mahanandi at Nagarkot by the men of Husain Quli Khan in 1572, which even Birbal could not prevent. Similarly, Bayazid, a Mughal officer, converted an ancient temple at Benaras into a mosque.
• In 1573, Akbar defeated rebel Ibrahim Husain Mirza in Gujarat, who then escaped to Punjab by passing through Narnaul, Sonepat, Panipat, and Karnal. He eventually died in Multan as a wounded prisoner. 
• In 1577, Akbar once again moved towards Punjab and held a council in the vicinity of Narnaul where he discussed and resolved several important issues with the help of Raja Todar Mall and Khwaja Shah Mansur. Among the matters dealt with was the department of mint. The following year, he paid a visit to Shaikh Nizam Narnauli, a Sufi saint, to show his respect.
• Despite visiting the Shaikh Nizam Narnauli, the Sufi saint, the emperor Akbar was disappointed to find that he did not possess any marks of enlightenment. Abul Fazl suggested that the Shaikh was a boastful person who claimed things of little value as valuable. 
• This encounter only intensified Akbar's search for truth, which was lacking among the "wearers of rags" and the learned of the time. In the same year, Akbar also visited the shrine of Shaikh Jamal at Hansi, where he worshipped and distributed gifts to the attendees.

Akbar's Campaign Against Mirza Muhammad Hakim and Visit to Shaikh Jalal's Hermitage

• In 1581, Akbar, accompanied by Princes Salim and Murad, set out on a campaign to meet the challenge of Mirza Muhammad Hakim, his half-brother and the ruler of Kabul, who planned to invade India. 
• Prior to the campaign, Shah Mansur, Akbar's Finance Minister, was found to have some understanding with the ruler of Kabul, as evidenced by intercepted letters and the submission of Malik Sani, a confidential servant of Muhammad Hakim, who stayed with Mansur. 
• The army then advanced to Panipat and Thanesar, where Akbar paid his second visit to the hermitage of Shaikh Jalal. Abul Fazl provides an interesting account of this visit, as Akbar always desired the company of the servants of God. Shaikh Jalal was held in high esteem by the people due to his lifelong devotion to God.
• The Shaikh prayed in a manner that reflected his knowledge and expressed his belief that their desires were aligned with the assistance of the truthful emperor, whose pleasure caused the rotation of the heavens. 
• He asked for the emperor's blessings and requested to be enlightened with the truth. Akbar, who was referred to as the "world's Lord," responded with sharp insights and solutions to some problems. He also spoke eloquently.
• During the meeting at the dervish temple, many inspiring words were spoken. Abul Fazl, at the suggestion of Akbar, asked the Shaikh for advice on how to cure melancholy and a heart torn by conflicting desires. The Shaikh initially responded by shedding tears, and then recited a verse about finding contentment and humility. Another version of the story says that Abul Fazl asked the Shaikh for the remedy for the pain of seeking and how to attain desires, and the Shaikh wept before repeating the same lines.
• After leaving Thanesar, the army headed towards Shahbad. It was here that Shah Mansur was executed by hanging from a tree near the Sarai of Kot Kachhwaha. The execution was notable and was recorded in detail by Father Monserrate, who was present with the army and wrote down his observations at the end of each day.
• Father Monserrate described the execution of Shah Mansur at Shahbad, near the Sarai of Kot Kachhwaha, and noted that it was well-received by the army, who rejoiced at the punishment of the wicked man. This execution helped to prevent any internal sedition, and Akbar was optimistic about the outcome of the war. Muhammad Hakim was informed about this event, and he realized his mistake and considered making peace.

Akbar's Expedition towards Kabul

• In the latter part of July 1585, Mirza Muhammad Hakim passed away, giving Akbar the opportunity to incorporate Kabul as a province of the empire. He resumed his march in the autumn, passing through the region until he reached Thanesar in September. From there, Sadrd-Jahan was sent ahead to instill confidence and hope in the people of Kabul regarding Akbar's rule. 
• During this expedition, Shaikh Ismail, the grandson of Shaikh Salim Fathpuri, one of the officers, fell ill and died at Thanesar. Additionally, Abul Fazl informs us that Haji Sultan, who had been previously punished by Akbar for killing a cow at Thanesar, was later pardoned with the help of Khan-i-Khanan's mediation and was appointed Karori of Thanesar and Karnal, his hometown.
• Despite being appointed as the Karori of Thanesar and Karnal, Sultan did not change his behavior and continued to act recklessly. He held onto his old grudges and ruled with tyranny, causing the local ryots to petition Akbar during his visit to Thanesar in December 1598. 
• Akbar conducted a thorough investigation into the allegations, and when some of the charges were substantiated, he gave Sultan the death penalty. The administrative reforms that Akbar implemented for the betterment of his kingdom also affected Haryana. While it was not yet a separate Subah, it was mostly included in the Delhi Subah and partially in the Agra Subah.
• During Akbar's reign, the Delhi Subah was divided into three cultural divisions, one of which was Haryana consisting of four districts: Delhi, Rewari, Hissar, and Sirhind, with additional areas like Kanod, Namaul, Hodal, and Nuh included in the Agra Subah. 
• Each district was supervised by a Faujdar, who had both military and civil responsibilities, such as maintaining law and order and collecting revenue. The revenue collector, also known as Karori, was responsible for revenue collection and was aided by a Bitikchi, who maintained monthly records of expenditure. 
• The treasurer, Khazandar, was subordinate to the revenue collector and was responsible for maintaining the accounts of the collected revenue. According to Jadunath Sarkar, the Faujdar's duties included suppressing rebellions and arresting criminals, while the Karori's primary responsibility was revenue collection.

Land and Administration of Delhi Sarkar in Haryana under Akbar

• During Akbar's reign, the Delhi Sarkar was a part of the Subah of Delhi and included several parganas of present-day Haryana, such as Islamabad, Pakal, Adah, Panipat, Palwal, Jhadasa, Jhajjar, Dadari Rohtak, Safidon, Kutana, Chaproli, Sonepat, Toda, Bhawan, Zinana, Kedla, Gangirkheda, Karnal, and Ganaur. The land under cultivation in this region was 126,107 bighas and 7 as and had an annual revenue of 123,012,590 Jump. Additionally, there was land granted as Suyurghal, which amounted to 10,990,260 dams per year.
• The Delhi Sarkar had a significant military presence, with 4,000 cavalry and 23,980 infantry stationed at various places. The administration was organized with landholders of various castes, including Afghans, Gujjars, Rajputs, Rangars, Jats, Ahirs, and Taga. The revenue administration was headed by the Faujdar, who acted as a military and civil functionary, and each sarkar was under the charge of a Faujdar. The Karori or revenue collector was responsible for revenue collection and was assisted by a Bitikchi in maintaining monthly records of receipts and expenditure. The Khazandar, who was ranked below the Karori, received the land revenue and maintained its accounts.
• During Akbar's reign, the Rewari iqta was a part of the Delhi Subah and was divided into 12 parganas or mahals for administrative purposes. The land under cultivation was around 11,55,011 bighas and 10 biswas, generating an annual revenue of 3,52,22,658 dams, while the valuation of the land granted for charitable purposes was around 7,39,268 dams per annum. The cavalry and infantry stationed in various parganas were 2,175 and 14,600, respectively. The parganas included Bawal, Pataudi, Bhoharah Taoru, Rewari Khas, Ratai-Jatai, Kot Qasim Ali, Ghelot, Kohana, Suhna, and Nimrana. The landholders primarily consisted of Ahir, Rajput, and Jat communities, while the lower castes included Muslims, Khaildar, and Thethar.
• During the Sultanate, Hissar gained prominence under Firuz Tughlaq and continued to be important throughout the Mughal period. It was the headquarters of a shiq and later became a Sarkar under Sher Shah. The area was divided into 27 parganas, which included Agroha, Ahroni, Atkhera, Banaiwal, Puniyan, Bharangi, Barwala, Bhatu, Bhatner, Tohana, Tosham, Jind, Jamalpur, Hissar (2), Dhatarat, Sirsa, Seoran, Sidhmukh, Bhewani, Shahzadpur, Fatehabad, Gohana, Khanda, Mahim, and Hansi. The agricultural land covered an area of 31, 14, 497 bighas, generating an annual revenue of 5, 25, 54, 905 dams, and the land granted for charitable purposes amounted to 14, 06, 519 dams per year. The cavalry and infantry stationed at various places were 6, 875 and 60, 800, respectively. The landholders came from different castes, including Rajputs, Jats, Gujjars, Bakkals, Afghans, and Saiyyids.
• The Sarkar of Sirhind was made up of 33 parganas, including Ambala, Binnor, Pal, Bhandar, Pundri, Thanesar, Chahar, Chafakh, Khizrabad, Dorala, Dola, Devrana, Sadhora, Sultanpur, Badha, Shahbad, Fatehpur, and Kaithal in Haryana. The agricultural land in this region was 77,29,466 bighas and 7 biswas, generating an annual revenue of 160,790,549 dams, and Suyurghal land granted for charitable purposes amounted to 11,698,330 dams per year. The cavalry and infantry stationed in this area were 9225 and 55700, respectively. The landholders in this region were predominantly Rajputs, Jats, and Ranghads.
• The Narnaul Sarkar was composed of four parganas: Kanod, Kanti, Khudana, and Narnaul. It had 383,731 bighas of agricultural land with an annual revenue of 13,798,647 dams and Suyurghal land amounting to 340,738 dams per year. The cavalry and infantry forces stationed there were 2520 and 11,700 respectively. The landholders were mainly Rajputs, Jats, and Ahirs. On the other hand, Hodal was a part of the Suhar sarkar of the Subah Agra and had 78,500 bighas of cultivated land with an annual revenue of 462,710 dams and Suyurghal land amounting to 33,140 dams per year. The cavalry and infantry were 10 and 2,000 respectively, and the landholders were mainly Jats and others.

Administrative Changes during Mughal Empire

• During the Mughal Empire, the administrative system introduced by Akbar was continued by his successors. However, Shahjahan made a significant change by introducing a new administrative unit known as Cakla. This unit was formed by merging several parganas, which can be compared to a modern-day sub-division. 
• The introduction of this system occurred for the first time in the Hisar Sarkar, where Kripa Ram Gaur was appointed as the Hakim. Additionally, the Sarkars of Tijara and Narnaul, which were previously included in the Agra Subah, were transferred to the Delhi Subah. This decision was wise because the people living in these areas had closer ties with those settled in the Subah of Delhi.
• The Shiqdar held the position of executive officer who was responsible for the overall administration of the pargana. This role sometimes also included acting as a magistrate, although their authority was limited. The Amirs worked under the Shiqdar and had similar responsibilities to those of a Karori in a Sarkar. 
• The Fotahdar was responsible for the treasury of the pargana, similar to the role of the Khazandar in a Sarkar. The Qanungo was the officer responsible for gathering information and keeping complete records of the pargana, including revenue receipts, rates, area, and details of social customs and beliefs. The Amir relied on this information to fix the revenue rates.
• In terms of administration, the Qasbahs had no fixed number, but they were managed by Kotwals who were responsible for maintaining law and order, regulating markets, managing heirless property, preventing crime and social abuses such as Sati, regulating cemeteries, burials and slaughterhouses. The Kotwals had the power to try criminal cases and impose punishments, except for capital punishment. 
• The villages, which were the smallest administrative units, were managed by the village panchayat. The Muqaddams were responsible for revenue collection in the villages assigned to them and were paid from the total revenue they deposited. The Patwaris were responsible for maintaining village records. The villages were practically autonomous and had little interference from the government.
• In order to make revenue collection easier, Haryana was divided into eighteen circles, including Panipat, Jhajjar, Rohtak, Palwal, Hisar-i-Firuzah, Gohana, Sirsa, Mahim, Rewari, Taoru, Sohna, Gharaunda, Thanesar, Sonipat, Ambala-Kaithal (in the Sirhind Circle), Barodah, Chal-Kalanal, and Kanodah. The zabti system of revenue collection, which was inherited by Akbar, continued to be used until the twelfth year of his reign. In the thirteenth year, the nasaq system was introduced for khalsa lands.
• In the 15th year, the Qanungo assessments replaced the zabti system, and later, the Dastur or Jama-i-Dahsala was introduced throughout the empire as a uniform revenue system for both the Khalsa and Jagirdari areas. 
• This system fixed the revenue of an area for one year based on the average of the previous ten years' actual collection, with the total mahsul of ten years divided by ten being taken as the mahsul of one year. Payment was mostly made in cash, and even if revenue was realized in kind, it could be sold immediately in the market. No revenue was charged from the land granted as madad Umaash, and the grantees were entitled to its full enjoyment.

According to Ain-i-Akbari, the people of Haryana enjoyed great prosperity under Akbar's revenue administration. The climate was mild, there was sufficient rainfall, and in some places, the harvests occurred thrice a year, making it renowned for its fruits and flowers. The revenue administration was effective and corruption-free, indicating the success of the system. It was closely monitored and the people were spared from any kind of oppression or corruption.